You belong to the Orthodox Church and often exhort priests and bishops of that faith to acknowledge the Pope and to make peace with the Roman Church. For this, unfortunately, you are not welcome in some countries of your own persuasion. Why do you take up this mission? What is your idea of the Bishop of Rome and how do you foresee the future of Christian unity? One sometimes gets the impression in reading your works, however, that you stand above both churches without being committed to either. For example, it seems that you receive communion in both catholic and orthodox churches, but in your marital status you follow the custom of oikonomia. As I have said already, these observations are not meant as a personal censure as we have absolutely no right to adjudicate your conscience, but you understand our concern about the Catholic followers who may interpret these attitudes in a relativistic manner and are tempted to disregard the disciplines of their own church.

Motivations for taking up this work of unity.

I do not believe I would have ever had the courage or the zeal to face the Orthodoxy to bring them to understand the reconciliation our Lord desires from them if I had not experienced our Lord’s presence, neither would I have endured the oppositions, the criticisms and the persecutions being done on me by them. In the very beginning of God’s intervention I was totally confused and feared I was being deluded; this uncertainty was truly the biggest cross, since I never heard in my life before that God can indeed express Himself to people in our own times and had no one to ask about it. Because of this, I tried to fight it away, but the experience would not leave and later on, slowly, with time, I became reassured and confident that all of this was only God’s work, because I started to see God’s hand in it. This is why I stopped fearing to face opposition and criticism and have total confidence in our Lord, knowing that where I lack He will always fill, in spite of my insufficiency, and His works will end up always glorious.

Approaching the Orthodox priests, monks and bishops to acknowledge the Pope and to reconcile with sincerity with the Roman Church is not an easy task as our Lord says in one of the messages; it is like trying to swim in the opposite direction of a strong current, but after having seen how our Lord suffers in our division I could not refuse our Lord’s request when asked to carry this cross; therefore, I have accepted this mission, yet not without having gone through (and still going through) many fires.

You have asked: "Why do you take up this mission?" My answer is, because I was called by God, I believed and I answered Him; therefore, I want to do God’s will. One of Christ’s first words were: "Which house is more important, your house or My House?" I answered, "Your House Lord." He said: "Revive My House, embellish My House and unite it."

Some of the Greek Orthodox hierarchy totally reject me, first because they do not believe me[4], secondly because I am a woman and thirdly because a woman should not speak. Some of the monks are suspicious of me saying that I am probably a Trojan horse sent and paid by the Pope, or that I am even a Uniate. Many do not want to hear of reconciliation or ecumenism. They consider it heresy if I pray with the Roman Catholics. That is where they see it as standing above both churches without being committed to either. I am full and wholly committed to my church but it is not heresy nor a sin if I live ecumenically and pray with other Christians to promote unity. The key to unity though, according to our Lord in the writings, is humility and love. Many of the people of the churches do not have this key yet. Many of the Greek Orthodox lay people but as well as the simple priest around the corner, up to the monk in a remote monastery would call the Roman Catholic Church to this day heretic and dangerous; they are taught to believe this since their birth and it is wrong. Yet, I believe that in their rigidity they can change through a metanoia and the power of the Holy Spirit who will make them bend and through the prayers of the faithful. In our gatherings we pray to God for this change of heart.

Nevertheless, it is not a question of them alone bending. Everyone must bend in humility and love. The people of each church should be willing to die to their ego and to their rigidity and then through this act of humility and obedience to the truth, Christ’s presence will be shining in them. I believe that through this act of humility, the churches’ past and present failures will be washed away and unity will be accomplished. I never lose hope to approach the Orthodox and this is why I always keep returning to them to give them my testimony. My testimony is given reminding them of our Lord’s words: "may they be one in us, as you are in me and I am in you, so that the world may believe it was you who sent me," (Jn 17:21). In this manner, despite the obstacles, a few ecumenical prayer groups were formed in Athens and in Rhodes with Orthodox priests included in them. All these prayer groups start by praying the Rosary, then other prayers. Nevertheless, it is not only rejection I get from the Orthodox hierarchy because of the reasons I mentioned above, but our Lord has provided me with a good number of Greek Orthodox clergy friends as well.

The Bishop of Rome.

Our Lord gave me an interior vision of three iron bars symbolizing the three major Christian bodies, Catholics, Orthodox and Protestant Christians, calling their heads to meet by bending, so that they meet, but to meet they have to bend. This passage speaks of the attitude that is needed to arrive at the unity the Lord has been longing for since his prayer to his Father - "that all may be one". This passage of the TLIG messages does not pretend to speak of unity on an ontological level, indicating that there should be no differences in which extent the various Christian groups have retained the truth Christ conferred to his church. And it is not true I claim that this calling to humility amongst Christian brothers should imply a pan-Christian approach to unity and that unity should be advanced through a bargain of truth, (like a trader, selling and buying) leading to a levelling and a relativism of truth. On the contrary, I have often spoken on the importance of remaining faithful to the truth, and even more than my speaking, the message is nothing but a calling to live by the truth of the Gospel in the One Revelation of Christ, as expressed above. The writings contain many warnings against the contrary attitude, to the point of portraying a "false ecumenism" as a Trojan horse of introducing a lifeless image of Christ:

Many messages on unity keep together these two vital aspects of ecumenism: The spiritual attitude implying humility and love towards other Christians together with the un-compromised quest for the truth of Christ. One example is a passage where the Virgin Mary speaks of the fabrics of unity:

Further down in the same passage, Jesus speaks of the truth: "Always defend to death the truth. Scathed you shall be from time to time, but I shall allow it just enough to keep your soul pure and docile" (reiterated on 05.06.1992, 25.09.1997, 22.06.1998, etc.)

I have had a few meetings with Catholic clergy in the United States, Holland and Switzerland in particular who are very liberal and very much against the Pope. I had to defend the Chair of Peter and explain it to them as well as I could through powerful messages that came from Christ, showing them how confused their minds were. In the end many of these priests came to tell me how they appreciated these clarifications. I had one or two though who did not agree telling me that I am "more Catholic than the Catholics" Although there are many unity passages that regard the unity between the churches, there are also quite a number that especially are written for a lot of Catholic clergy who are rebelling against the Pope to bring them back to faithfulness to him. Here is one early example:

Another message speaking of the future of unity puts it even clearer:

Other messages speak of the Pope as the Vicar of Christ or the Vicar of the Church. Here is one example:

More references in
01.06.1989,
02.03.1990,
10.10.1990,
18.03.1991,
20.04.1993,
20.12.1993,
15.04.1996,
22.10.1996,
20.12.1996).

The writings contain no references to how the role of Peter will relate to the roles of the various patriarchal sees, and so I cannot speak about this. But I am aware that the Pope himself in the Encyclical "Ut unum sint" does open up for a discussion of this sort:

The same encyclical confirms the necessity of East and West reuniting, allowing differences between the two communions while being in full communion:

Although the writings do not speak of structural issues regarding East and West, there are many references to the importance of the Eastern Church. Thereby, the un-compromised underlining of the importance of the role of Peter is paired in later messages by an insight that spiritual renewal very well could be inspired by the Eastern Church. Thereby it becomes even more evident why the Body of Christ needs to breathe with both its lungs - that of the western and eastern presence of the Church:

And another similar message:

Another message speaks of the role of the East in bringing the two houses together again, unifying the Body of Christ:

Again, this message takes nothing away from the role and authority of Peter, but it highlights the importance of having the eastern and western parts of the Body of Christ united so that the World may believe.

The Future of Christian Unity.

Although the message confirms the primacy of Peter, the Bishop of Rome, known in both Orthodox and Catholic tradition, it does not speak of questions of jurisdiction. I believe I have not been called to speak on this issue and so I refrain from doing so in any way.

My calling is to confirm the Pope’s importance and defend his Chair against all those who tend to disobey him and rebel against him, while inspiring the construction and strengthening of the interior fabrics of unity. My primary approach to unity is that of unity through spirituality. The message is a calling for unity both intra nos and extra nos - a calling to strengthen the spiritual dynamics of unity both within the particular churches and between them.

I do not know what the future structures of the unified church will look like, as the Lord has chosen not to speak on this nor did He favour me to give me any light on this, but I believe it will come through spirituality; and I believe I have been granted a foretaste of the grace of that future unity in various ecumenical gatherings.

In March 2000, for instance, the Lord permitted our prayer groups to gather in his birthplace, Bethlehem. 450 people came from far and wide; yes, from more than 55 countries and from[12] different churches to an international meeting of prayer for peace and unity. We gathered as one single family. With us we had 75 clergy also from 12 different churches that came, but also other clergy from the Holy Land, who, hearing of this prayer meeting joined us as well. This ecumenical event was co-ordinated by some Jews and Palestinians who were touched by the writings of "True Life in God". They believed in the redemption of Christ and of his saving plan in our days and volunteered to organize this meeting. When one knows how in our days, Palestinians and Jews are fighting against each other, their reconciliation is a sign of the power of the Holy Spirit who joined those two nations to work for a meeting for peace between the divided Christians. As Scriptures say: "Peacemakers, when they work for peace, sow the seeds which will bear fruit in holiness" (Jm 3:18). This is a lesson for all of us.

We lived and had a foretaste of what unity will be like one day between Christians. We had speeches given to us from clergy of different churches on unity. Their speech resounded like they came from one voice and one mind. We sensed the great desire of all of us being one, during their talks. We saw and we watched the thirst of the laity and the clergy, they have for unity. But we sensed at the same time the great external wounds our division has produced on the Mystical Body of Christ.

The majority of us are tired of this division, because it is not according to our Lord’s law of love. Christ is even more tired of seeing us divided. The cheers and acclamations of joy of all these nations who were bonded together, appealing for a complete unity among Christians exposed that this division is not only a sin but an anti-testimony as well. Yet, the biggest sin against unity is to have the dates of Easter separated. How good it will be when we all cry out together: "Christos Anesti" in one voice all in one day. We all say, "Thy Will be done on earth as it is in heaven..." Jesus Christ united us together by his Blood, so how can one deny this unity? "He is the peace between us, and has made the Gentile and the Jew into one and broken down the barrier which used to keep them apart, actual destroying in his own person the hostility caused by the rules and decrees of the Law." (Ep 2:14-15). How can we say "no" to God, if He wants us to unite? Could it be because our hearts have hardened? Have we forgotten the Holy Father’s words when he said: "The elements that unite us are far greater than those that divide us"? So we should take up those elements and use them to smoothen up the way to a complete unity.

The Holy Eucharist and eucharistic sharing.

In the Catechism of the Catholic Church it is said with reference to St. Augustine regarding the Eucharist:

The Lord urges us to reconcile and reunite. As a well-known Catholic cardinal said recently to an Orthodox priest friend of mine from New York who attended the cardinal’s mass in Rome, so it is my conviction that it must be possible to obtain again that union around the Lord’s table between Catholics and Orthodox, as we share the same sacraments and have virtually the same faith, albeit clothed in different expressions of faith and worship. I have come to experience from the flaming love of Our Lord the depths of his desire for the perfect union of his Body and believe He is in pain over our lack of love and communion. Therefore, I have no bigger desire than to see his Body reunited and I am convinced that we, Christians, if we really love Jesus Christ, must do all that is in our power to work for the reconciliation of the separated members of Christ’s body.

Meanwhile, I know this union will not come easy but only through a miracle of Our Lord. Although we must do all we can to advance unity, He has promised to give us that union that will be the Holy Spirit’s work for, as I once said back in 1992, it will come as sudden as the fall of the Berlin wall: "Mercy and Justice is working with such wonders as has never happened among many generations, and Unity shall come upon you like Dawn and as sudden as the fall of communism - it shall come from God and your nations shall name it the Great Miracle, the Blessed Day in your history" (Message of January 10, 1990).

The Church of Christ is one in the sense that Christ is one and only has one Holy Body. It is the people of the church who are divided. If Christians are able to go beyond the negative obstacles that separate them, obstacles that according to Scriptures are against the fulfilment of the unity of faith, love and worship among us, the Father will hear the prayer expressed already of his Divine Son, when he said: "may they be one in us, as you are in me and I am in you, so that the world may believe it was you who sent me" (Jn 17: 27).

While waiting for this grace I follow as good I can the principles in the present state of affairs and am convinced not to infringe on the conscience of the members of any church. In the question, it says the following, "one sometimes gets the impression in reading your works, however, that you stand above both churches without being committed to either..." There is no ground in the written work to get the impression that I stand above both churches. As you write it, it seems that it is more on the practical level.

As to the way I practice my faith, I am an Orthodox and am committed fully to my church. Whenever there is an Orthodox church nearby I never fail to follow its Sunday Mass, unless of course there is none, like in Dhaka, Bangladesh where I lived. Just before coming to Rome, where I live now, I lived 11 years in Switzerland. Every Sunday I went to our Orthodox Church and the Greek priest of Lausanne, Fr. Alexander Iossifides is my witness as well as the faithful who were in the church and saw me regularly, unless of course I travelled. Abroad, during my travels when a program has been set-up for me to follow and give my witness, sometimes, and I would add, rather rarely, it could happen that the Catholic priests or Bishops of the place who invited me to speak, have programmed a public Holy Mass to follow in the same place where I spoke; I then remain with the people for the Mass as it is in the program and receive Holy Communion there.

Here in Rome I live out from the centre and quite far from my Greek Orthodox Church which is in the centre of Rome. There is a Slavic Orthodox church at the Tre Fontane, which I attended but I do not understand the language. And so I allow myself once in a while, since half of the time I am away, to receive Holy Communion in the Sanctuary of the Madonna del Divino Amore which is 3 km from my place. I believe the Second Vatican Council allows me to do this when, as reiterated in the Catechism of the Catholic church says: "a certain communion in sacris, and so in the Eucharist, "given suitable circumstances and the approval of church authority, is not merely possible but is encouraged" (CCC 1399).

In the Decree Orientalium Ecclesiarum of Vatican II it states: "When Eastern Christians separated in good faith from the Catholic church, request of their own accord and are rightly disposed, they may be admitted to the Sacraments of Penance, Eucharist and Anointing..."

The Catholic Code of Canon Law states:

Pope John Paul II’s encyclical letter "Ut unum sint" continues these assertions with reference to Orientalium Ecclesiarum:

As to the relationship to the churches of the Reformation things are a bit more complex. Many people of Protestant upbringing who read TLIG became Catholics due to their free choice, mainly due to the issues around the Eucharist. Jesus does not speak in the messages of the validity of their sacraments, but he urges Protestants once again to love the Mother of Jesus and to recognize the role of Peter:

In another message, Christ reprimands those Christians who fail to see the greatness of the mystery of the Eucharist and Christ’s Divine Presence therein:

Marital Status

Further down in your question, you say about me receiving Holy Communion sometimes in the Roman Catholic church: "our concern about the Catholic followers who may interpret these attitudes in a relativistic manner and are tempted to disregard the disciplines of their own church." If according to the Canon Law which I have quoted above proves that I am in total concordance with the Catholic Church’s canon Law, I see no reason for the Catholic people to react relativistically.

I am not in favour of divorce and am not seeking to promote the doctrine among Catholic Christians that remarriage of divorced people should be permitted. My divorce and civil remarriage was prior to my conversion. After my conversion under the light of the TLIG-messages I discovered that my marital situation was not regular. However, nobody knew about this situation except myself and it was again by myself that I deplored it publicly. I have denounced my own situation when in fact nobody knew anything about it. Having realized my mistake, I approached my church authorities in Lausanne and went through a process of having everything cleared according to Orthodox marital regulations. I am thus an Orthodox Christian at peace with my Church and its regulations as any other Orthodox Christian and as such am allowed to receive the Eucharist in my own Church and in the Catholic Church according to the principles mentioned above. I in no way disregard the marriage regulations of the Catholic Church. For your information, I attach my Marriage Certificate with this document.